The sum of sacred divinity briefly & methodically propoundedThe summe of sacred diuinitie briefly & methodically propounded

Under the term of Creature, I comprehend all ones natural powers, that is to say, in Angels their whole spiritual nature: in us, the whole man, and whatsoever is of and in man; which standing of two parts, the soul and the body, in the soul (as we use by a general name to call it) the Scripture is wont to note (when it speaketh more distinctly) two faculties or powers; the mind or the spirit, ⟨p. 116⟩that is to say, the understanding part of man, comprehending Knowledge, Judgement, Conscience, Remembrance, and the Soul (properly so called) the seat of our Desire, Will, Affections. To all which the Law of God extends, as may appear by that the Apostle writeth, ^o1. Thess. 5. That your spirit, soul and body may be kept unblameable: for the Laws of God are not like the Laws of mortal men, which look but to the outward act, and are not able to reach the thoughts and intentions of the heart: but God being a ^pSpirit, his Laws are also ^qspiritual, and bind the whole Creature within and without, from one end unto another, even the least and smallest motion; so as there must be both an Integrity of Nature, and a Righteousness of Action: Integrity of Nature, or in a right frame and disposition of all those parts and powers; our minds to be of aptness and ability to know, discern, make conscience of, and retain the whole will of God, our souls prone, and inclining only unto good in our desires, will and affections, the will being able of it self, and his own inward, free, voluntary, and natural motion, to choose that which is good, and to reject that which is evil: and this we call Free-will. Lastly, our bodies to be apt instruments of offering good things to the soul, and of executing and performing of them; which Integrity of Nature (when all our parts and powers are conformable hereunto) the Apostle, ^rRom. 8. maketh a part of the Righteousness of the Law, or one thing (among the rest) of that which the Law requireth. The contrary whereof is that original sin or natural corruption, whereof we shall have cause to speak hereafter.